So, we have set out to examine this issue of our dependance. In the previous article, we pointed out that our failure to acknowledge our dependency brought about the fall. We did not see ourselves as dependent and so, chose to act independently, as though we could be like God.
Now, realistically, I expect that if you are reading this article, at a very minimum you will already acknowledge God and and our dependence on Him. So, why the need for this examination?
Well, I think there are two things we need to explore:
- The depth of our dependence – It is quite possible to acknowledge the idea of our dependence, while at the same time, minimizing the degree or significance of that dependence.
- The areas and ways in which our independence continues to manifest itself – Even among believers who claim a firm commitment to Christ, I find attitudes and beliefs that I have come to suspect are at odds with the true nature of our dependency.
Why do I think this?
Well, in my years of seeking to walk with God, I have discovered a number of areas where the values and beliefs of popular Christian culture were at odds with Scripture. One of those areas is the area of money and possessions – how a Christian should view and handle finances. This is significant to our discussion because I have come to realize that it is in money and possessions that our pursuit of independence is most prominent.
In general, I would describe this typical Christian view of money and possessions as plain old fiscal conservatism, plus giving. If I were to personalize this attitude, I would say it this way – “The more spiritual I am, the better I will manage my money” – meaning, I will have a budget, I will not have any debt – at least not any consumer debt, I will have savings to provide for major purchases, emergencies, and retirement, I will live on less than I make, and I will give 10 percent or more to my church. Of course, this comes across as a biblical position, with all of these points supported with Scripture.
And therein lies part of the problem. If we are to have the mind of Christ, it is not enough that we state our conviction and then give verses to support that conviction. This methodology leads to a multitude of different “biblical positions.” But only one position can truly reflect the mind of Christ. And that is the goal. Not simply to develop a belief that is supported by biblical passages, but to be transformed as our minds are aligned with Christ, so that His attitudes become our attitudes. This occurs when we consider all of the revelation of Scripture. We cannot cherry-pick passages. We must consider all that He has said, and place it in the proper context of His unfolding revelation.
In the course of my journey down this road, I have discovered that, in addition to making adjustments to what I believe, I also have to redefine the categories in which I think.
Let me illustrate. In my pursuit to define a biblical position on money, I discovered that “money” was my category, and that while scripture speaks of money, it is not the fundamental issue. A more fundamental issue is provision and security. Money is simply how we have tended to deal with provision and security.
So, starting at the beginning of the Bible and reading through Genesis, the first reference I found to anything remotely financial was in Genesis 12:5, which says, “Abram took Sarai his wife and Lot his nephew, and all their possessions which they had accumulated, and the persons which they had acquired in Haran, and they set out for the land of Canaan…” Now, if I were just going to focus on money, I might begin here, but recognizing that provision and security is the more fundamental issue, I had to ask the question, “Was provision and security not an issue for those who show up before Genesis 12 – most notably, Adam and Noah?”
Adam & Noah
Having adjusted my categories, I discovered that the issue of provision shows up for both Adam and Noah. In the Garden, God provided Adam with “every tree that is pleasing to the sight and good for food” (Genesis 2:9) and invites him to “eat freely” (Genesis 2:16). Unfortunately, because Adam and Eve decide to pursue life on their own terms rather than according to God’s agenda, God drove them out of the Garden, and so, the abundant enjoyment of God’s provision was forfeited. Nevertheless, the provision of green plants for food remained because when we get to Noah, over 1650 years later, after the Flood, God mentions that provision, and adds the provision of animals (Gen. 9:3).
Again, because we have been so conditioned to think that provision begins with money, it is easy for us to miss God’s provision in these references, but it is there. In fact, if we look closely, I think we will see that God’s original design was that provision was much more organic. Per His original design, His provision was the actual plants and animals that we would eat. The introduction of the medium of money was our modification of the system.
Abram
So, now we come to Abram/Abraham, beginning in Genesis 12. After his genealogy, the first thing we learn about him is that God unilaterally promised to bless him – that is, God was going to bless him because God wanted to bless him. This blessing was not contingent upon Abraham pleasing God (Genesis 12:1-3).
So Abraham takes “…all their possessions which they had accumulated, and the persons which they had acquired…” and sets out for the land of Canaan. In Canaan, he finds himself in the midst of a famine, and so, goes down to Egypt. When he gets there he lies about Sarah being his wife. She is beautiful and he is afraid they will kill him to get her if they know she is his wife. Indeed, Pharaoh does find her beautiful, takes her into his house, and treats Abraham well because of her, giving him much livestock and many servants. At this point, God struck Pharaoh’s house with great plagues, even though Pharaoh apparently acted in ignorance.
In these events, we see God fulfilling His promise to bless Abraham, and to curse those who oppose him (12:3). We also see God acting to protect Abram, in spite of Abram’s actions. As a result of this incident, Pharaoh sent them away with all of their belongings (12:20), so that Abraham is now described as “very rich in livestock, in silver and in gold” (13:2). In fact he had so much livestock that he and his nephew, Lot, couldn’t live in the same area – the land could not sustain both of them. Abraham lets Lot take his pick of the land, so Lot chooses the lush Jordan valley and moves to Sodom. God then promises to give all of the land to Abraham that he can see, and tells him to walk through the land and survey it (13:14-18). In all of this, God’s blessing of Abraham is manifested in His generous provision.
In the next chapter (Genesis 14), Sodom and the surrounding cities are attacked by a coalition of kings from the region of Babylon, and Lot is carried off as a captive. Abraham led a small army, described as “trained men, born in his house, three hundred and eighteen” and, with the help of two allies, recovers all that the invading kings had captured, including Lot. Upon his return, he is met by two kings – the King of Sodom, and the King of Salem. It is noteworthy that the King of Salem, Melchizedek, had no stake in this battle. He is identified as a priest of God Most High, and seems to come specifically to meet Abraham. The structure of this passage (14:17-24) sets these two kings, and Abraham’s interaction with them, in contrast. Though the King of Sodom is mentioned first, Melchizedek, King of Salem speaks first. He blessed Abraham (Abram):
““Blessed be Abram of God Most High, Possessor of heaven and earth; And blessed be God Most High, Who has delivered your enemies into your hand.””
(Genesis 14:19-20 NAS95S)
Note that there are two elements to his blessing. The first links Abraham with God, who is identified a “Possessor of heaven and earth”. The term “Possessor” is significant. The Hebrew word is qana, and, though some translations render it “Creator”, it has the root meaning of “get, acquire”. The focus in this passage is not so much on how God “acquired” heaven and earth (He “created” it), but on the result of the acquisition – it is now His “possession”. The implication of connecting Abraham with “God Most High, Possessor of heaven and earth” is that all that Abraham has is the result of this connection. The second element of the blessing attributes Abraham’s victory to “God Most High”. Thus, in the Melchizedek’s blessing, Abraham is reminded that God is both his Provider and Protector.
Following the blessing by Melchizedek, the King of Sodom tells Abraham to keep all the loot, and just give him the people back. This is not the response of a grateful king, but the response of a politician trying to spin the circumstances to his benefit. Consider the situation. Sodom and four allies had been defeated in battle, having lost all their people and possessions. But Abraham is able to do what the King of Sodom could not – defeat the attacking armies from Babylon. And yet, the King of Sodom assumes the superior position, trying to appear magnanimous toward Abraham. The hubris of this king is clearly evident. Abraham sees it, and refuses to play along. He does not let the King of Sodom usurp God’s position as Abraham’s “Provider”.
We should note the significance of Genesis 12-14 in the overall story. In Genesis 1-2, God creates us to represent Him, and as His representatives, to fulfill two roles – rule on His behalf and fill the earth. In Genesis 3, we decided to abandon this identity and significance to pursue life on our own terms. Genesis 4-11 are the consequences of that decision – a death-spiral into utter evil and hopelessness. Only when God comes along in Genesis 12:1-3 and promises to unilaterally bless Abraham, and through Him, all the descendants of the world, do we find hope. As we watch God flesh out the blessings He promised to Abraham, the first thing He does is establish Himself as Provider and Protecter. Beginning in Chapter 15, the focus shifts to offspring, and that will get extensive treatment. But the very first thing that needs to be established is that, in this blessing, God is Provider and Protector.
As we move forward through the succeeding smaller stories that make up The Story, we find God showing up in the role of Provider and Protector over and over. He protects Lott, even in the midst of Sodom and Gomorrah (Genesis 19). As a result of God’s provision of the ram to be sacrificed in place of Isaac, Abraham calls the place “Yahweh Will Provide” (YHWH-jireh). As a result of God’s blessing, Isaac’s crops produced 100 fold, and he became exceedingly wealthy (Genesis 26:12-17). Such blessings were extended to Jacob, who, in spite of Laban’s treachery grew very rich (Genesis 30-31). Such stories are so prevalent, that they almost become common-place, and we run the danger of missing the theme – God is providing for and protecting those He has chosen.
And in this provision and protection we see the even more fundamental issue of dependence. We cannot find blessing independently of God; only death and the curse. If we are to experience life and blessing, it must be given us by God.
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